Editor-in-Chief Atul Singh and author Bryn Barnard discuss whether universal basic income can really solve the social dislocation promised by artificial intelligence. Their conversation moves far beyond abstract theory. Using Kuwait as a real-world example of a society sustained by oil wealth, Barnard argues that the country already offers something close to a universal basic income (UBI) system. In doing so, it reveals the political, economic and moral complications that come with paying citizens while relying on others to do much of the work.

AI, redundancy and the UBI question

The discussion begins with the larger technological fear driving renewed interest in UBI. Singh asks Barnard to assess predictions that AI could replace both cognitive and manual labor, leaving millions economically unnecessary. Barnard notes that some thinkers, including Yuval Noah Harari, imagine AI not merely as a tool but as an autonomous force that may eventually outperform humans across most forms of work.

Barnard highlights the critics. He points to figures such as cognitive scientist Gary Marcus and author Ed Zitron, who argue that current large language models remain deeply flawed, whether because of hallucinations, financial unsustainability or the poor quality of synthetic training data. Even so, the uncertainty does not remove the policy problem. If AI does eliminate vast numbers of jobs, governments will still have to decide how displaced populations are meant to live.

That is where UBI reenters the debate. Rather than treating it as a futuristic abstraction, Barnard turns to a country that already approximates it in practice.

Kuwait as a living model

Barnard presents Kuwait as an oil-funded welfare state where citizens receive extensive benefits that together amount to a substantial annual social transfer. As he explains, “It’s about [$33,000] to $60,000 a year, depending on how you do your counting.” Free healthcare, free education, subsidized housing, child-related benefits and guaranteed public-sector jobs combine to create a system in which many citizens enjoy economic security without participating fully in a competitive labor market.

This model rests on a sharp hierarchy. Kuwait has roughly 1.5 million citizens, alongside a far larger population of migrant workers who carry out much of the country’s manual and professional labor. Barnard explains that this arrangement emerged when Kuwait lacked the domestic skills needed to build a modern state. Migrants became teachers, engineers, administrators and laborers, while the state used oil wealth to distribute benefits to citizens.

For Barnard, Kuwait shows what can happen when income is detached from productive pressure over generations. A large share of citizens work in protected government positions, where advancement is often weakly tied to performance or innovation. This, he argues, creates long-term deskilling.

Migrant labor and the human cost

The conversation then turns to the structure that makes this system function. Singh presses Barnard on the treatment of migrants across the Gulf. Barnard describes the Kafala system, under which workers’ legal status is tied to employers who may hold their passports and control their mobility. He agrees with Singh that this resembles bonded labor, even if the comparison is not exact.

Barnard also recounts the cruelty that can emerge when a society views migrant labor as disposable. During Covid-19, a Kuwaiti influencer suggested that migrants be sent into the desert to die so they would not spread disease. Unfortunately, a wider dehumanization is built into the system.

Kuwait’s dependence on migrants, then, is not just an economic fact. It is a moral contradiction within a welfare order that protects one population by exposing another to precarity and abuse.

Citizenship, denaturalization and shrinking the welfare pool

Barnard argues that Kuwait’s real warning for UBI advocates lies not only in deskilling, but in what happens when the money tightens. As oil revenues fluctuate and long-term fiscal pressures mount, the state has looked for ways to reduce the number of people entitled to benefits. That has taken the form of citizenship revocation.

Barnard describes how thousands have been denaturalized, including dual nationals and others whose family claims have come under state scrutiny. “The campaign is not over,” he warns, underscoring that citizenship itself is becoming a fiscal instrument. In effect, reducing the citizen pool becomes a way of reducing obligations.

This is where the conversation becomes especially relevant beyond Kuwait. Singh draws comparisons to debates in the United States over immigration, denaturalization and welfare burdens. Barnard suggests that once a state promises cradle-to-grave security, political pressure may grow to decide who fully belongs and who does not.

The deeper problem of meaning

By the end of the discussion, Barnard argues that Kuwait exposes more than a budgetary problem. It reveals a human one. “Kuwaitis have been deskilled,” he says. In Kuwaiti society, guaranteed support can weaken incentives to build capability, purpose and resilience.

That insight gives the conversation its wider force. UBI may cushion economic disruption, but Kuwait suggests that it can also generate dependency, distort citizenship and leave unresolved the question Singh repeatedly returns to: If work disappears, what gives life structure and meaning? Barnard’s answer is not that welfare should be abolished, but that any society considering UBI must reckon with its unintended consequences before treating it as a simple solution to the age of AI.

[Lee Thompson-Kolar edited this piece.]

The views expressed in this article/video are the author’s own and do not necessarily reflect Fair Observer’s editorial policy.